There are thirteenthconditions for a correct Wudhu:
1. The first condition is that the water should be Pak
2. The second condition is that the water should be pure, and not mixed.
271. Wudhu performed with najis or mixed water is void,even if one may not be aware of its being najis, or mixed, or may have forgotten about it. And if one has offered prayers with that Wudhu, one should repeat that prayers with a valid Wudhu.
272. If a person does not have any water to perform Wudhu, except that which is murky with clay, he should perform tayammum if only a short time is left for prayers; and if he has enough time at his disposal, as obligatory precaution he should wait till the water becomes lim pid, and then perform Wudhu with it.
3. The third condition is that the water and the space in which he performs Wudhu should be Mubah (permissible for use).
273. To perform Wudhu with usurped water, or with water about which one does not know whether the owner would allow its use, is haraam, and Wudhu will be void. Furthermore, if the water of Wudhu used for washing face and hands, falls on usurped land, if he has no other place to go for Wudhu, his Wudhu will be volid. infact if he has other place to go for Wudhu the validity of his Wudhu is a matter of Ishkal.
4. The fourth condition is that the container of the water, used by the person concerned for Wudhu, should be Mubah (permissible for use by him).
5. The fifth condition is that the container of the water used for Wudhu should not be made of gold or silver. The details of these two rules will follow later.
280. A pool of water which has a usurped stone or brick in it, can be used for Wudhu, if drawing water from it would not in any way amount to using that brick or stone. However recommended precaution is that he does not perform Wudhu with that water.
281. If a pool or a canal is dug in the courtyards of the Shrines of Imams, or their descendents, which was previously a grave-yard, there is no harm in performing Wudhu with water of that pool or canal, if he did not know that land was previously dedica ted as a graveyard.
6. The sixth condition is that parts of the body on which Wudhu is performed, should be Pak, at the time of washing and wiping.
282. If the place which has been already washed or wiped in Wudhu becomes najis, before the completion of the Wudhu, it will be deemed valid.
283. If any other part of the body other than the parts of Wudhu is najis, the Wudhu will be in order. However, if the outlet of urine or excretion have not been made Pak, the recommended precaution is that one should make them Pak first, and then perfor m Wudhu.
285. If a person has a cut or wound on his face, or hands, and the blood from it does not stop, and if water is not harmful for him, he should put the place of wound or cut in Kurr-water o r running water, and press it a little so that the blood may stop. Then he should perform Wudhu in the way that was said in Wudhu by Immersion (Wudhu Irtimasi).
7. The seventh condition is that the person doing Wudhu should have sufficient time at his disposal for Wudhu and namaz.
286. If the time is so short that by doing Wudhu, the entire prayers or a part of it will have to be offered after its time, he should perform tayammum. But if he feels that the time required for tayammum and Wudhu is equal, then he should do Wudhu.
287. If a person who should have performed tayammum owing to little time for namaz at his disposal, performs Wudhu with the niyyat of Qurbat, or for any Mustahab act, like, reading the holy Qur'an, his Wudhu is in order. And his Wudhu will be void if he did it for that namaz.
8. The eighth condition is that one should perform Wudhu with the niyyat of Qurbat i.e. to obey the orders of Allah. If, a person performs Wudhu, for the purpose of cooling himself or for some other purpose, the Wudhu would be void.
9. The ninth condition is that Wudhu should be performed in the prescribed sequence, that is, he should first wash his face, then his right hand and then his left hand, and thereafter, he should wipe his head and then the feet. And he should wipe the right foot first and then the left. And if he does not perform Wudhu in this sequence his Wudhu will be void.
10. The tenth condition is that the acts of Wudhu should be done one after the other, without time gap in between.
289. If there is a gap between the parts of Wudhu, in a way that when he starts washing or wiping one part, the part washed or wiped before is already dry, then Wudhu is void. But if the moisture of part he wants to wash or wipe later is dry, for example when he wants to wash left hand, the moisture of right hand is already dry, then it is obligatory precaution to start the acts of Wudhu again.
290. If a person performs acts of Wudhu consecutively, but the moisture of the previous parts dries up owing to hot weather, or excessive heat of the body or any other similar cause, his Wudhu is in order.
291. There is no harm in walking while performing Wudhu. Hence, if after washing his face and hands, a person walks a few steps and then wipes his head and feet, his Wudhu is valid.
11. The eleventh condition is that a person doing Wudhu should wash his hands and face and wipe his head and feet himself. Hence, if another person makes him perform Wudhu, or helps him in pouring water over his face, or hands, or in wiping his head, or feet, his Wudhu is void.
293. One should not obtain assistance in performing those acts of Wudhu, which one can perform alone.
12. The twelfth condition is that there should be no constraint for using water.
295. If one finds that using minimum quantity for washing the face and the hands properly will not be harmful, he should do Wudhu by restricting himself to that quantity of water.
13. The thirteenth condition is that there should be no impediment in the way of water reaching the parts of Wudhu.
296. If a person finds that something has stuck to any part of Wudhu, but doubts whether it will prevent water from reaching there, he should remove that thing, or pour water under it.
297. Dirt under the fingernails would not affect Wudhu. However, when the nails are cut, then that dirt must be removed. Moreover, if the nails are unusually long, the dirt collected beneath the unusual part, ought to be cleansed.
298. If swelling takes place on the face, or hands, or the front part of the head, or the feet because of being burns or other reason, it will be sufficient to wash and wipe over the swelling. If there is an opening or hole in it, it will not be necessary to reach water under the skin.
In fact, if a part of its skin gets peeled off, it is not at all necessary to pour water under the unpeeled part. However, at times there is skin which hangs loose after having peeled off, it should be cut off, or water sh ould be poured underneath.
299. If a person doubts whether something has remained stuck to the parts of Wudhu, and if it is a doubt which is deemed sensible by the people, like, a potter doubting whether clay is stuck to his hands after his work, he should examine and clean his ha nds by scrubbing etc, till he is sure that there are no remnants, and that water will reach there.
301. If a person was aware before performing Wudhu, that on some parts of Wudhu, there is something which could prevent water from reaching them, but if he doubts after performing Wudhu whether water reached those parts or not, his Wudhu will be valid .
304. If a person doubts after Wudhu whether any obstruction was there or not, his Wudhu will be valid.